Hasil untuk "Metaphysics"

Emelyanov A. S.

This article examines the essence of the Copernican turn accomplished by the modern French philosopher Quentin Meillassoux, a representative of speculative realism, in his work After Finitude. I use as a starting point the classical definition of the Copernican turn given by Kant in the second introduction to the Critique of Pure Reason. I then compare this definition with the “new” interpretation offered by the French philosopher. According to Meillassoux, Kant and the following philosophical tradition (Neo-Kantianism and phenomenology) misinterpreted the true role of the Copernican discovery in the new European science in the sixteenth and seventeenth centuries and turned the objective world into a correlate of consciousness. I subject this assessment of Kant’s philosophy to critical analysis. I compare two points of view — that of Kant and of Meillassoux — on the essence of the Copernican turn and demonstrate the limited character of the latter in comparison with the former. I come to the conclusion that Meillassoux’s critique of the substance of the Copernican turn, as well as his labelling of it as “Ptolemaism” is not only unjustified, but is in many ways in stark contradiction with the real content of the new European science. Proceeding from the Critique of Pure Reason I examine the main postulates of Meillassoux’s anti-correlationist programme, in particular, the problematic character of diachronic judgments as well as decentring and desubjectivation of thinking. In conclusion I note that although Meillassoux’s pro­ject in a number of ways repeats the main intentions of post-structuralism, the call of the speculative philosophy “back to Hume and pre-critical metaphysics” is in a way an answer to the crisis in which post-critical philosophy finds itself today.

Samuel Buchoul

This paper reviews the complex and nuanced treatment of metaphysics in the first major works of Jacques Derrida (1967-72), and it supplements deconstruction with existential themes in order to safeguard it from the accusation of nihilistic relativism. The critique of logocentrism, often systematized through a paradoxical 'ontology of the trace', has been embraced by phenomenology and post-deconstruction, but also seen as insufficient for today's challenges. Returning to Derrida's demonstrations, I explore why metaphysics must be textual if it is to produce two operations constitutive of thinking: a certain technology of forgetting and an experience of meaning as singularized in words. This textuality is, specifically, that of writing, which reveals how, beyond truth, it is meaning-making that is sought by metaphysics and its writers. The techne of writing, then, plays a special role in individual, existential empowerment, but this interpretation of the history of ideas as a power struggle does not amount to moral relativism, because writing can help us sustain a unique and constructive passion for the margins.

Iryna Holovashenko

An overview of publications devoted to the history of philosophy articles in the journal “Filosofska dumkaˮ (2022).

Ursula Renz

Among the most peculiar traits of Kant’s critical philosophy is the contention that, while we can know our moral maxims and can thus reflect on our actions from a moral point of view, we cannot really know whether in a given situation our actions are actually motivated by those maxims. This means that, although we have a firm sense of our moral duties, we can never be certain whether some particular action of ours is done from duty or simply in accordance with it. This view is voiced in several of Kant’s writings. Most prominent is its appearance in the Groundwork of the Metaphysics of Morals, but we also find it in Religion within the Boundaries of Mere Reason and in The Metaphysics of Morals, and it is even present in smaller writings such as “On a Miscarriage of all Philosophical Trials in Theodicy” or “On the Common Saying: That may be correct in theory, but is of no use in practice”. It is against this background that I revisit Kant’s remarks on the lack of self-knowledge regarding the motives of our proper actions. I suggest a reading of Kant’s views on this issue in the light of a tradition reaching back to Plato, in which man’s (moral) self-relation is shaped in an irreducible way by both self-consciousness and self-ignorance.

K. Olimov, V.A. Bazhanov, B.V. Markov et al.

Within the framework of the correspondence round table, the multidimensional problem of the philosopher’s self-determination was discussed, which has a very high relevance. K. Olimov, raising the question of the philosopher’s self-determination, notes that this process unfolds under the influence of many internal and external factors. Pointing to thinkers who are the standards of worthy self-determination, he orients the philosophers of our day toward being objective researchers and spiritual mentors of his contemporaries. V.A. Bazhanov, reflecting on the importance of self-determination for the philosopher, stresses that it acquires special relevance under the influence of political factors. Raising the problem of the need for a philosopher and sharing his own experience of philosophical activity, he compares the specific features of the Soviet and post-Soviet reality. B.V. Markov focused on the actual problems of self-determination of the philosopher. Among them are: the peculiarities of the connection of philosophy with the national culture; the crisis of metaphysics and ontology, generating pluralism of cognitive practices; transformations of philosophizing techniques caused by significant changes in the realities of communicative culture; Actualization of critical theory discourses in the context of communicative humiliation. A.M. Maksimov, who considers philosophizing as an attribute of a person’s self-determination, writes about his “doom” for meaningful life thoughts, regardless of his cultural and educational level. He believes that the multidimensionality of the person himself and the process of his self-determination determines the complexity, ambiguity of establishing harmonious relations with his environment while preserving himself, his abilities to live honestly, bringing truth, goodness and justice into the world. R. Yu. Rakhmatullin, who focused on the problem of philosophical identity, connects it with the subject field of philosophy. Contouring the boundaries of philosophical identity, he proposes to recognize as its markers the validity of philosophical ideas, their ideological status and criticality. I.A. Belyaev, carrying out the differentiation of the divine-human and human-godly in the self-determination of the philosopher, stresses that his reasoning concerns only genuine thinkers who have dedicated their lives to comprehending and finding meanings. Denoting two alternative ways of self-determination of the philosopher, he characterizes their key features. G.L. Tulchinsky, who relates philosophy to science, shows that within the framework of the first of these, the finite being tries to understand the infinite world. In interpreting philosophy as ethos and self-determination, he draws attention to its out-of-nature and supernaturality and postulates the five consequences that flow from this: philosophy is freedom of choice; it is an individually unique reflection on reality; the philosopher has the opportunity to understand and judge this world, plunging into its context; philosophizing exhaustively comprehends the meanings of being with a rich palette of expressive possibilities. S.N. Nekrasov proceeds from the fact that philosophy is either a reflection of the world, or its construction, or reading, synthesizing the first and second in itself. In his reasoning, he seeks to show that the philosopher’s self-determination is the choice of a reading strategy, within the framework of which the operation of imputation is the most difficult for him, that is, attributing the ideas of the structure of the world to their social bases and class interests. A.I. Stoletov, in his reflections, relies on the idea that the era of the second “axial time” has now arrived, in connection with which philosophy has found itself on the verge of collapse, and its self-determination has become possible due to the identification and overcoming of boundaries. A philosopher who strives today for self-determination, enters into existential communication, is a lover with himself, another person, the world and God without the guarantee of the implementation of these processes.

Robert Wagoner

In this paper, I identify two distinct positions on the nature of the body in Plato’s dialogues. One view, which I call the pessimistic view, holds that the body is evil and as such represents an obstacle to one’s epistemic and moral development. Another view, which I call the optimistic view, holds that the body is not itself either evil or good, but rather is capable of becoming either. The two views are, I argue, incompatible. Worse still, each view is individually incompatible with other claims that Plato is eager to advance in some dialogues. The pessimistic view, I argue, is (and is portrayed by Plato as being) incompatible with the thesis that one who has knowledge will not err. The optimistic view is incompatible with the thesis that no one errs willingly. Here I consider a number of passages in Plato’s dialogues where the nature of the body is featured, but focus particularly on passages from the Timaeus and Laws, which explicitly endorse the pessimistic and optimistic views, respectively. Plato’s views of the body, I suggest, have far reaching implications for his views on the sources of moral error and the power of knowledge in guiding right action.

David Rybák

In his post-doctoral dissertation Přirozený svět jako filosofický problém (The Natural World as a Philosophical Problem; orig. publ. 1936) Jan Patočka critically deals with modern metaphysics of subjectivity, at the same time introducing phenomenology with its phenomenological reduction. I would like to investigate this issue in the text just mentioned and briefly compare the similarities and differences in Edmund Husserl’s phenomenology. Patočka provides a deepening of phenomenology by approaching the ontological conditions for the phenomenological reduction in the negativity of freedom in which the spontaneity of ‘having-the-world’ originates.

Francisco Manuel Carballo Rodríguez

This article examines the sources from Ancient philosophy used by Bernard Manin in <em>The principles of representative government</em>, on which he based the main arguments of his political theory. Manin, almost in an unspoken way, will occasionally return – both in his own reflections and through engagement in dialogue with others – to diverse interpretations of Athenian democracy that arise controversy to the meaning of his work. This results in an endorsement of the validity of Athenian democracy as a model case for the understanding of modern democracies. This article points out, firstly, that both the author and his work are criss-crossed by an intellectual tension of a marked philosophical and political character; secondly, that this tension, along with the discussions over a definition of what is a good democracy, opens a space for clarification of those controversies. The disputes, we will conclude, are not the result of misunderstandings; or if they are, they make sense in Bernard Manin’s own text.

Marcelo Posca

Fabienne Baghdassarian

Delamar José Volpato Dutra

The text reconstructs Taylor’s argument according to which the internal obstacles to freedom are not acknowledged by the negative definition of freedom as the absence of impediments. However, according to him, the recognition of the internal constraints to liberty is essential if the value of self-realization is to be considered relevant, as indeed it is considered by liberalism. So, Taylor argues for an inconsistency in the liberal position that says to accept both the negative freedom and the value of self-realization. This study tries to show that Taylor’s definition of positive liberty leads precisely to the problems pointed out by Berlin studies about positive liberty.

Patricia Castillo Becerra

Este escrito pretende retomar la andadura intelectual de la concepción de la subjetividad en la filosofía francesa contemporánea, desde la crítica heideggeriana a la conciencia como fundamentum inconcussum hasta la radicalización de la subjetividad como humanidad, presentada por Lévinas en los escritos de su madurez. Para explicar dicho decurso, haremos hincapié en los señalamientos sobre la metafísica de la presencia como fundamentación del cariz epistemológico que la mantenía anclada a un discurso sobre la manutención, impidiendo así que sus rendimientos respecto a lo humano fueran ampliados. This paper aims to resume the journey of intellectual conception of subjectivity in contemporary French philosophy, from Heidegger’s consciousness as fundamentum inconcussum to the radicalization of subjectivity as humanity, presented by Levinas in his mature writings. To explain this haul, we emphasize that the signs on the metaphysics of presence as a foundation of epistemological point that kepted anchored to a discourse on the maintenance, thus preventing their yields relative to the human were extended.

M Hoseinzadeh Yazdi, AK Ahmadi Afranjami

Subjectivism is viewed as one of the most fundamental underpinnings of modern philosophy. In modern philosophy, subject takes up a new position in human knowledge. The formation of the concept of subject is a decisive turn with which the modern philosophy starts. Considering the centrality of subjectivism in modern philosophy, this article attempts to explain subject in Tractatus according to David Pears. A review of Wittgenstein’s earlier teachings reveals that he considers a fundamental limitation for language. The subject serves as a point of view from which the language can be understood. The subject is the presupposition of understanding. Another way of putting this would be to say that any experience is understood from a point of view which is not represented in that experience. Regarding this, it seems that earlier Wittgenstein is somehow subjectivist. This specific form of subjectivism is different from Kantian subjectivism.

Syamsuddin Arif

<p>The question of cosmic beginning has always attracted considerable attention from serious thinkers past and present. Among many contesting theories that have emerged, that of emanation was appropriated by Muslim philosophers like Ibn Sînâ in order to reconcile the Aristotelian doctrine of the eternity of matter with the teaching of al-Qur’ân on the One Creator-God. According to this theory, the universe, which comprises a multitude of  entities, is generated from a transcendent Being, the One, that is unitary, through the medium of  a hierarchy of  immaterial substances. While the ultimate source is undiminished, the beings which are emanated are progressively less perfect as they are further removed from the first principle. The process is conceived as being atemporal and often compared to the efflux of light from a luminous body, or to water flowing from a spring. This metaphysical theory has enabled Ibn Sînâ to solve the vexed problem: given an eternally existing world and one eternally existing God, how can the two necessarily co-exist without having the perfect, simple unity of God destroyed by contact with the multiplicity of material things? The following essay delineates and evaluates both Ibn Sînâ’s arguments as well as the counter-arguments of  his critics.</p>

Monika A. Komsta

An introduction to: ALEKSANDER Z AFRODYZJI, QUAESTIO III, 3, Studia Gilsoniana 1 (2012): 107-115, TRANSLATION: MONIKA A. KOMSTA

Jaegwon Kim

W. Wildman

Michael N. Forster

C. Peirce, C. Hartshorne, P. Weiss

S Naji

The purpose of the paper is to evaluate of Imre Lakatos' MSRP (Methodology of Scientific Research Programs). Presenting the methodology which is based on Popperian Refutationism, Lakatos intended to overcome Pluralism (, Relativism and Skepticism) and distinguishes the best theory (/program) in science. The question is that did the lakatos' secondary change in the form and content of MSRP -against some historical facts and criticisms- make some serious deficiencies in his methodology? The answer to this question is positive. One of Lakatos' changes in MSRP is to resort to a new concept of "rationality". Presenting a logical analysis, the paper shows that this change causes MSRP to be unable to distinguish the best program among others. Furthermore he gives a new definition of the term 'methodology'. This definition, in its turn, makes MSRP main task to be inactive. Showing the irreparable harms Lakatos' changes produce in MSRP, the paper shows that these changes not only cannot get rid of the deficiencies therein, but it is also unable to meet lakatos' original purpose for MSRP.